Morning Lesson April 27, 2022, Transcription
Transcription is made from simultaneous translation which leaves a possibility for differences in the audio
Part 1:
Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Chapter 1. Inner light #50 ("It is perplexing, for since there is neither Rosh nor Sof there,")
1.Rav’s Introduction: Yes, so let's first read the words of the Ari item three above with the subtitle the restriction of the light around the middle point. Item three: Ein Sof then restricted himself in the middle point, at the very middle, restricted that light and departed to the sides around that Middle Point. Reading again the words of the Ari on the top, the restriction of the light around the middle point, item three: Ein Sof then restricted himself in the middle point within it, at the very middle, restricted that light and departed to the sides around that Middle Point. So what can we add here? What does Baal HaSulam add to us here in item 40 and item 50 so 40 we learned that yesterday, right? So let's go straight to item 50. Yes?
Item 50 reading the words of Baal HaSulam. It is perplexing for since there is neither Rosh nor Sof there, how is there a middle? We say that the Creator created the will to receive and everything that occurs at that point of the will to receive. From there the will to receive was born and it expands and becomes distanced and then it starts showing its actions. The will to receive is called creation and what exists around it, as it says here it's in the middle, in the middle of the light. We're not talking about the light itself but rather we're actually talking about the desire, how through the desire the light changes. Continuing to read: moreover are we dealing with a corporeal Matter here that occupies space God forbid? Of course not. The thing is that it has already been explained that there is necessarily a will to receive in Ein Sof too; however, it is a simple desire. Meaning, what is a simple desire? The one we have in Ein Sof meaning, without any discernment of degrees great or small because the will to receive that is there is not regarded as a different form that makes any separation consequently is in no way inferior to the upper light. Meaning, that same will to receive that the Creator created, it is actually not different from the light of the Creator himself. It is truly on the same degree of importance it is not inferior in any way, there are no changes in it, no discernments but rather it exists in Ein Sof, in the light.
Therefore consequently it is in no way inferior to the upper light. You should know that the upper light must expand via four degrees before it uncovers that will to receive in its fullest and permanent measure in the emanated being. That is, it is that same will to receive that was created, that was formed in the upper light, that is not enough but rather that will to receive now has to change through four degrees, four stages, until it reaches something that makes it suitable for its role, when it starts to be different from the light of Ein Sof. The reason for the necessity for these four degrees is that the will to receive incorporated in the expansion of light from the root and by that the light is considered to have departed from the emanator and it acquired its own name meaning expansion from the emanator. As long as this disparity of form of the will to receive was not incorporated in it, it was still regarded as the emanator and not an expansion that departed and shifted from the emanator, meaning the upper light comes out of the Creator and it starts to expand in that desire that was formed in the upper light and it changes and according to the change in the desire, so the upper light also, with this desire, starts to change.
Then what happens to them together, about that we say creation. This is already the root for us. So it turns out that through this action the light departs from the emanator from the Creator and we cannot say anything about Him because there are no changes there, no differences and once this light becomes distanced from the emanator through the will to receive because the will to receive changes and the light in it changes and about that we can talk. So always when we speak of the light what it means is the light that went through changes, from the will to receive as a result of the will to receive within it, inside of the light. But in the light itself there are no changes but rather only the results of the influence of the will to receive on the light. So once it has departed from the emanator and acquired its own name meaning expansion from the emanator as long as this disparity of form that separates it from the emanator is not in it, which is called the will to receive, it's not Incorporated in it, it was still regarded as the emanator and not as an expansion that departed and shifted from the emanator. Meaning that we have the upper light here and in the upper light the will to receive was formed and this will to receive, through its change, its seemingly makes changes in the upper light, or you can put it differently, that the upper light influences the will to receive and in that way when they influence each other, they are intertwined and Cascade down together.
Then we learn about two things about the will to receive and about the light, however, the light emerges from Himself, from the Creator Himself, it belongs to the Creator, it is the Creator's influence over the future created being and the will to receive was made as the created being that emerges existence from absence. It did not exist but now it was formed and that will to receive, influences the light and awakens in it all kinds of changes. So, we can speak about the changes in the light that are caused by the will to receive, and the changes in the will to receive, about that we are going to study now. Where does it come to it from? Who causes it to him? This is clear right? So he says that as long as this disparity of form is not incorporated in the upper light of the will to receive, when it only has simply the upper light, the desire to bestow and the desire to receive was not yet revealed in the upper light then it turns out that there is no emanated being yet, only the emanator.
Then he says, so it is certainly only the emanator and not an expansion that departed and shifted from the emanator, from the Creator. That is because in spirituality the only difference is the disparity of form or change of form and there is no change of form yet. Meaning it's the same upper light as it was before the will to receive was formed in it. That same upper light exists for the time being and no change occurred in it. Through the will to receive that is formed in the upper light then the upper light all ready, soon we will learn about it, the way that it starts to change. Meaning, the will to receive starts to influence the expansion of the upper light. So much so that the entire expansion of the upper light actually depends on that desire that discovers the upper light hides it, changes it, all of these forms of impression and revelation. That is because the only difference in spirituality is the disparity of form. However, as much as this desire, the will to receive that is in it, that created being, is not yet disclosed, meaning that the emanated being must yearn to receive the abundance.
Meaning, in what does the emanated being started to operate on its own in that it starts to yearn for this abundance that comes out of the Creator. Then it influences the abundance that comes out of the Creator and by this we feel the presence of the emanated being. What does it want? What does it yearn for? So, however, as much as this desire is not yet disclosed by the force of the emanated being, it is not yet in the emanated being, it means that the emanated being must yearn to receive the abundance that comes out of the emanator before it is considered that the will to receive appeared by the force of the emanated being himself. This yearning can only be when he does not have the abundance and it draws it, extends it, according to that we can discover and measure that there is an emanated being here and it draws the abundance from the emanator. If there would not be any emanated being the abundance would come out of the emanator freely or you can say the way it was before the upper light was filling the whole of reality without any differences, without any changes in the upper light and here we say it's not like that anymore.
There is a new will to receive here, and it determines the emergence of the abundance from the emanator to the emanated being; the will to receive starts becoming active. This yearning can only be when he does not have the abundance for only then is it possible to want it, to yearn for it in a way that the will to receive will disclose it by its own strength. So when can we say that the emanated being exists? When it wants the abundance and draws it from the emanator. When can that be? When it doesn't have the abundance, but it has a desire to receive it. It is then that the vessels of reception are completed permanently. By this we can measure the vessels of reception in the emanated being. You should also know that any expansion of light from the emanator, must consist of a will to bestow just as it consists of a will to receive. Otherwise the emanator and the emanated being would have been in oppositeness of form meaning the complete separation and the oppositeness of form would then distance them from one another as the West is distant from the East. Meaning there has to be oppositeness here but also congruence and in this way there will be a connection between them. Thus each light that expands from the emanator must be incorporated of the will to bestow as well so that the emanated being will have proximity of form with the emanator.
Meaning, the light that expands takes with it the will to bestow of the emanator and by that they begin to feel each other in the form of oppositeness, one has the form of bestowal on one hand and the form of reception on the other end and then they start to meet and see how much they are different, and how much they identify each other. So now there is the development of relations between them. The Creators relation and the created beings relation. One of them wants to give to bestow to expand and the other one wants to receive, so then the rendezvous between them begets for us all of the great richness of the discernments that we have in reality. There is nothing more in reality besides these two things: the emanator and the emanated being and the relation between them and how much each one of them influences the other. This is the entire wisdom of Kabbalah.
Eventually it's how the emanated being received the full bestowal of the emanator and it determines the reception of the bestowal from the emanator, and this is how they reach a state where they become adhered to each other, they feel each other, they develop through each other. There are many things here until we will enter the study and start to feel it but what is important for us is our study is that we should constantly think about the connection between us, this we must not forget, that the connection between us is actually the sense in which we discover the emanator and the emanated being and everything that happens between them, all of this should transpire in the center of the ten and nowhere else. If we come out of the feeling that this is what we want to feel in the ten, then we are no longer in the true reality but rather in something that we imagine to ourselves, and it does not exist. Therefore, the most important thing for us is to establish ourselves opposite whatever we are studying, and it doesn't matter if we are studying something called the world of Ein Sof, entirely not.
We have to position ourselves such that everything that Baal HaSulam writes he is writing it for us and we need to discover it in the relations between us now, here. The more we will try, we will exert to feel it between us, even things that are so high and so far away from us, this is why it is called the world of Ein Sof, no end. That doesn't matter, we need to try and depict that these things are happening in the center of our ten. Okay, next: Thus each light that expands from the emanator must also be incorporated of a will to bestow, which is the nature of the emanator, so there will be an equivalence of form between the emanated being and the emanator. When the will to bestow appears in the emanated being, a great light is extended to him from the emanator related to that awakening of this desire. This light is always referred to as the light of Hassadim. Meaning, that here there is a response on behalf of the created being for what it feels from the Creator.
The created being can receive influence from the Creator passively in the will to receive, as it was made in him or in the will to receive that seemingly develops and becomes developed in it and then it's an addition that it gets from the Creator and according to that we refer to the responses, to the work of the emanated being towards the emanator. So then it turns out that we always measure one opposite the other. There is no Creator without that created being there is no created being without the Creator. The first expansion from the emanator that reaches the will to receive in which the will to receive is incorporated is always referred to as the light of Hochma or the light of his self. Meaning what the created being receives from the Creator is called the light of Hochma and what the created being awakens out of himself is called light of Hassadim and you should memorize these two types of lights. You should know that the second light of Hassadim is much lower than the first light being the light of Hochma. That is because it is extended by the intensification and the awakening of the emanated being by his own force as he wants to equalize his form with the emanator.
Meaning there is a will to receive that comes to it from the emanator, from the Creator and he works with it, that is natural and there is a will to receive that awakens in the emanated being by its own strength but it's an addition. Of course this is much weaker, the light that he awakens, by getting this addition from the emanator it's a very small weak light called, light of Hassadim. So, if the emanated being awakens to want to equalize his form with the emanator to bestow to the emanator as the emanator is bestowing to him for this reason he intensifies himself and awakens towards the will to bestow. However, the first expansion that comes from the emanator to the emanated being, from the Creator to the created being, being the light of Hochma, that is extended directly from the emanator and the emanated being has no part in this expansion. For this reason this light is much higher, for this reason the light of Hochma is regarded as the emanated beings' self and vitality. The light of Hassadim that awakens out of the awakening of the emanated being towards the emanator is only regarded as light for corrections, the completion of the emanated being. Meaning there is light that comes from the Creator to the created being called the light of Hochma and there is light that awakens in addition to that, it also comes from the Creator but it's according to the awakening of the emanated being and it's called the light of Hassadim and of course it's a lot weaker than the light of Hochma, okay?
2. S. (24:35) The light of Hassadim, is not that reflected light?
R. The light of Hassadim is the light that also comes from the Creator but it is according to the awakening of the emanated being or created being.
3. S. (24:55) We are entering these written states but what is the main action that should be done while being in those states?
R. What is written about which you are asking? Find what it says in the text. There is no general question. I want to stop this; you should ask about what it's written that you do not understand. That's it, there is not any other way.
4. S. (25:43) Is it correct to say that the creature wants to obtain the influence of the Creator to direct his?
R. The emanated being, the created being, wants to bestow to the Creator in order to resemble Him. That's it, this is actually the intention of the emanated being.
5. S. (26:32) What comes from the Creator, how can the light of Hochma clothes in the light of Hassadim?
R. We will learn this, it’s not exactly correct the way you asked. The light of Hassadim, it is true that it awakens on behalf of the emanated being but when it awakens it invites the emanator to cloth in him. There is nothing that operates in reality other than the light of Hochma. The light of Hassadim is only the light of corrections.
6. S. (27:30) If the emanated being has to awaken Itself by its own strength, where does it get its own forces, the emanated being?
R. Certainly from the emanator, who created the emanated being? Who develops it? The emanator. The Creator created the will to receive and by that light it created the will to receive, it gives forces to the will to receive, so that the will to receive will want to receive, will want to expand, will want to perform its actions, it all comes from the Creator. He's the first one. Always.
7. S. (28:32) What does it mean that the light Hassadim or I’ll ask differently sorry, is it correct to say that the light Hassadim is the participation of the emanated being in this work? This is what he contributes to this whole thing?
R. The light Hassadim is the response of the emanated being from whatever the Creator does and in this light Hassadim there are also many changes in accordance to the will to receive in the emanated being, and what he feels as the influence of the Creator, or the light Hassadim it's not just light, it is the response of the emanated being, of the will to receive for whatever he feels that there's somebody up there taking care of it and it expects changes from it. It wants it to change. This is why it is considered that this light comes with the intensification of the emanated being, that the emanated being has to feel how the Creator is influencing him, what does he want from Him, the way he performs actions on him and how the created being himself can respond to it in in a conscious matter, so the light of Hassadim is not just the light of Hassadim, just a response to get a response that go through many changes and discernment is within the created being.
This is why this light of Hassadim becomes a Kli, meaning a place for the created being receives the influence of the Creator, and when does that happen? When the created being wants to bestow to the Creator just like the Creator wants to bestow to the created being, meaning the created being has to feel that he exists and that he is receiving something from someone, from the Creator, and this influence of the Creator over him is a correct, good influence of bestowing with love in order to develop the Creator being to feel Him and to bring him to all of the degrees of development and then according to that the created being when it starts to feel this way, he awakens in response accordingly to go back towards the Creator. It turns out that that response awakens in the created being even more for a desire to bestow to the created being and it's already according to what the created being is asking.
S. I just never felt this great power of what's called light of Hassadim?
R. The whole correction of the world is the light of Hassadim and it's good and now you know because the reason why we are studying now, we are studying the study of the ten Sefirot together along with our own participation. This is why I'm asking you to activate as much as possible your vessels of sensation of the intellect and from the center of the group and all of us together so it will all influence us already in such a way that we will enter spirituality.
S. Did it come up in his desire to bring to light the wholeness of his actions?
R. That we don’t know, this precedes creation. We cannot ask why did the Creator want to create man? There are some answers for it that it's out of His love, out of His desire to do good to His creations but this means it is considered that the purpose of creation is, that we will not know. We cannot speak about what happened before us meaning before the beginning of creation. We start from the desire, the desire to bestow that becomes revealed and it creates the mechanism to which it wants to bestow, and that mechanism is called the created being.
8. S. (33:32) Is this light of Hassadim like you said, a response of the created being or is it the light?
R. Yes the light of Hassadim is the response of the created being to the influence of the Creator but this response can be not just passive but rather it can be multifaceted. By this, the created being like in our world, a person doesn't relate to another one but later he starts to relate to him, so as he relates to him he reaches a certain response. Meaning in the response of the emanated being you can also see the influence of the emanator over him.
S. Is it a response of already being corrected of the created being or is it the light of Hassadim to come to more corrections, the corrections to come in the future?
R. First of all hold yourself a little bit with your questions because soon we will study this, and I cannot explain these things now because we are still lacking some materials. I want to go along with the materials of Baal HaSulam. That's one thing, and second yes. If you will read correctly meticulously what Baal HaSulam writes, and he says that you have an influence coming from the emanator, the emanator creates the will to receive and this will to receive is influenced by the influence of the emanator that is called the light of Hochma. And all of the responses that exist it is from the will to receive that responds to the light of Hochma that influences it. Meaning there is nothing more here, there is only the emanator and the emanated being and everything that ultimately will be, will exist in the emanated being, or you can say in us and it's everything that we get from the emanator. Now you can say these different desires, Klipot, worlds it doesn’t matter what, it all comes from the emanator, there is nothing else. According to that we have to respond correctly to the emanator also. Meaning we are dealing with no one else in the world with nothing in the world, only the emanator. This is called ‘To my beloved and my beloved to me.’
9. S. (36:43) You said to respond correctly, we say the emanated being begins to exist when he starts longing for the abundance, how to think of correct yearning?
R. Don't you realize we didn't learn this yet? You can start asking now and you will reach a state where I will not ask you because you're asking about something that will happen next, later.
10. S. (37:24) it seems like in the light of Hassadim there is equivalence of form and in the light of Hochma there is disparity of form?
R. All right I'm done with these clever questions because we did not learn about this at all, if you will not go along with the text then we will never take any questions from you. We will simply go along with the text and read that's it because I see you're not listening to what I want. I want this study, that you will reach the feelings, that you will reach discernments that we need in order to get to know the Creator. This is according to our feelings and all of your wise stuff you think that you've heard about or studied before. Again I say focus on the feeling out of the center of the ten. you'll need to feel specifically that this is what is necessary, this is the success, if I will constantly relate the creation out of the connection between us.
11. S. (38:51) From the beginning of the lesson in these 40 minutes I felt inner changes very powerfully. I feel things I've never felt before and I feel like you want us to feel something in the last answer you gave. I feel that even stronger, does this have to do with what we're studying now.
R. Yes yes, continue doing what I advised, be connected with the group and only in that form try to receive the influence from the study so that the study will bring us this influence, this bestowal from the Creator and we will feel between us, in the connection between us, how we should respond to it. This is the right study of the wisdom of Kabbalah, how to receive the influence of the Creator over the created beings.
12. S. (40:11) I want to join the friends that it is very joyful and more exciting than ever before. I want to ask if the light of Hassadim truly feel this, is it like a baby whose mother gives the baby the bottle of the breast?
R. I don't know, I don't know about that yet, we didn't read about this. Are you listening? We did not read about this and therefore I don't want to talk about such a form.
S. But in order to get a feel of it to advance towards the feeling of it how the ten in terms of light of Hassadim how does it create the connection with the Creator in the feeling
R. By us wanting to connect then study together and this study will influence us and then we will feel how we need to relate back to the Creator. Only out of the connection between us during the study and everything else is by the Light.
S. That's how we build a feeling?
R. Yes, only through an effort to connect during the study because according to our effort towards connection, the effort, the upper light influences us and then out of our effort when the upper light that influences us we begin to feel more who is the bestower. Think really well about what I said and I'm telling you that this is the key to the feeling of the upper world and I'm telling you that this is the key to the feeling of the upper world.
S. Not to try to use analogies of this world to get closer to it?
R. No no only connection.
13. S. (42:37) What does it mean the emanated being in relation to the connection between us in the ten?
R. The emanated being is the connection between us with which we will relay to the emanated being and it's not just in our case but in general. The collection of discrete individual desires, that want to connect between them in the annulment of each one towards the others, in order to bestow to the Creator to the source of the light.
14. S. (43:32) What does it mean that the light of Hassadim is much lower than the light of Hochma?
R. The light of Hassadim is much weaker, we cannot talk about it weaker in what way, how weak or how much, but it's a lot weaker because it comes through the awakening of the Creator to start to bestow to the created beings but rather the desire of the created being respond to the Creator. Like let's say that desire of the mother, the force of the mother to bestow to the baby relative to how the baby responds to the mother, this is the difference between the light of Hassadim and the light of Hochma.
15. S. (44:30) Why precisely the light of Hassadim is the result of the influence of the Creator on the created being, can you repeat why?
R. Why is the light of Hassadim the influence of the emanated being on the Creator, towards the Creator, this is how it's called the light of Hassadim, why, we will study that. We didn't start to learn about it but it should already be clear to us that the whole of creation includes light of Hochma and light of Hassadim and they emerge and are felt in the will to receive and in the will to bestow and there is no more, there's nothing more. There is the emanator and the emanated being, these are two desires, the first desire that exists is the Creator, the emanator, the desire that is born out of him in order to bestow to it. This is the emanated being and the influence, the bestowal from one to the other is called light the light of Hochma is what the emanator bestows to the emanated being or the Creator to man, let's say and the light of Hassadim is what man bestows back to the Creator. This is everything we learned so far. Even that, we only learned the names, just the names, the wisdom of Kabbalah, all in all, includes two desires, the will to receive in the will to bestow and two lights, light of Hassadim and light of Hochma, that it's all. Everything else is what happens between them.
16. S. (46:37) It says in the text that the only difference in spirituality is the disparity of form and when we learn we also feel this gap from between us and the Creator and the desire to understand more, is it correct to have the desire to understand more?
R. You'll have everything if you have patience.
17. S. (47:22) It's written here that Baal HaSulam writes that the readers have to carve the interpretation of the words into the brain because they cannot be repeated, on the other hand we have to understand that everything in connection between us. How do we bring these things together on one hand to remember to and understand on the other hand to make an effort to connect?
R. If you make an effort towards the connection between us then you understand not through the intellect but through the emotion that's what we want, that it will happen, that the heart understands, this is the condition, the principle in the wisdom of Kabbalah. That we have to bring our emotions to understanding because the desire, the emotion, this is what needs to change so much so that we'll be able to feel the lights that expand within it, the light of Hochma, the light of Hassadim. We are indeed dealing with engaging in a great wisdom, the foundation of all of the wisdoms, the sciences of the world; however it speaks of our nature which is a desire. Therefore try to be more emotional, more sensitive, not to what we have in our world, that's something else but rather the will to receive and the will to bestow.
18. S. (49:14) You said that the light of Hassadim awakens to our awakening and it is the Kli to receive the light of Hochma, where is the deficiency come in this process, how do we get this deficiency to receive the light of Hochma into the Kli?
R. I'm asking of everyone, we didn't study these things yet, don't ask about things we didn't learn yet. Each one who is asking such questions I write him down in a special notebook that I am going to be cautious of asking him if I see that he wants to ask something. Let's advance according to the text.
19. S. (50:13) Why specifically Hassadim, what is Hassadim?
R. I don't know enough for us you are starting to break through and all kinds of different directions, you don't want to study in partnership with me, that we will together open it up and learn what we have before us. You're attacking me with all kinds of questions, there is room for them, however a few pages in 20 or 30 or 100 or 200 pages, that we need to learn, so the fact that you're so wise I'm not like that. I need to go according to the pace of Baal HaSulam. Besides that, realize that there are such people that I cannot turn them down but I let them ask.
20. S. (51:12) Can we call the contraction a desire and expansion of light?
R. Where did you read about these things? Where did you now read that there is contraction and expansion and it's light and vessel? Where did you read about that? Don't ask, I'm telling everyone, don't ask about things we did not read yet, otherwise there will be no connection or communication between us because I have to go according to the text. I want Baal HaSulam to teach us and the entire world Kli will learn together from him and not that a few smart guys will jump and try to study not according to the connection between us but according to their intellect. In their intellect, that is something we cannot accept. I'm not teaching for professors at some University. I am teaching people who want to receive the abundance in the connection between people in the ten. Therefore anyone who jumps with these questions, it's something that I do not respect. Because he wants to attain this with intellect, with his mind instead of opening the vessel, the connection with the others and receive in that them, in the common desires.
21. S. (53:10) is it possible to say based on what you said that the screen is built between us?
R. Yes, the screen is built only in the relations between us and from between us to the Creator. The first between us, this is called from the love of people to the love of the Creator, a connection between us to the love of the Creator from us between us to the Creator.
22. S. (53:51) Why does baal HaSulam talk about the Creator as the emanator?
R. The emanator means the root, the initial root, this means the emanator.
23. S. (54:10) Why do I feel that it's easier for me if I read TES just with the ten throughout the day relative to the lesson?
R. It's different if you feel in the ten something from the last time together with the ten that's what you feel specifically towards your spiritual progress. However if you study alone, somehow disconnected from the ten then you feel advancement in wisdom, it's not spiritual progress.
S. I'm saying it's easier for me, I feel an emotion, it's like a novel when we read this with the ten during the day compared how we read in the lesson, it's hard for me to connect it and feel it
R. Okay we'll continue and we're not going to get into each and everyone's personal feelings, you will answer it later, it's a correct question.
24. R. (55:31) Rav reads: Now you understand the four degrees that have to be in each and every emanated being, because first the light expands and goes out of the emanator as the light of Hochma that the will to receive is included in it and that is the first phase, phase one and after that that's the simple light as it was in the beginning. Then the aspect of the desire to bestow increases so there's a change and the will to bestow is formed and accordingly the light of Hassadim continues, the desire determines the kind of light and this overcoming is called second overcoming. Meaning it is the intensification, the second intensification, this is called the second phase and then there is a great expansion and this draws the light of Hochma once more, then the force of the will to receive incorporated in first expansion reawakens and draws light of Hochma once more. This completes the permanent will to receive and the Partzuf that appears as yearning.
Meaning, when do we have wholeness on part of the created being, when the created being has not just the desire but a yearning. He discovers out of himself the tendency belonging to desire and when he comes out of himself this is called yearning. Meaning when there weren't light of Hochma in the Partzuf but light of Hassadim after phase three and the emanated being could yearn for light of Hochma, it is this yearning that determines the will to receive and if it doesn't have any light of Hochma. Now when it longs for it, this yearning determines the kind of the will to receive in him and completes his vessels of reception, meaning it's not the same desires that came to him from the Creator in the first phase, in Phase one. Now he has his own desire, he tasted something from the upper light and then it wants it on his own. So the desire that is felt is his desire. The desire that doesn't exist yet in the created being. Let's say that after the Creator organized it and the created being feels this is my desire. That's the difference between what I received from above and what I now create, develop, design, desire which was absent in the first expansion.
For this reason the vessels of reception are completed only in this phase 4 also called the second intensification, once phase 4 was completed in Ein Sof the restriction occurred in her. Meaning the departure of the will to receive from phase 4 causing the departure of the light of Ein Sof from there. Meaning what happens here is we have the expansion of the light from the emanator to the emanated being that there is some pause and then the formation of the will to receive instead of receiving to bestow this is phase two, and then the emanated being stops this expansion once again and then what comes is the very big will to receive that doesn't want to just receive but to receive in order to bestow.
That is something we will learn and that causes the departure of light of Ein Sof from it and that's how the created being develops. So we'll see that by this interplay we will better organize it a bit but by this interplay between the upper light and the desire it has created, by the interplay between them, because they are opposites in their nature, the upper light wants to bestow the light that a created being wants to receive and then by mutual bestowing the will to receive changes by the light that created it, that filled it, and influences it and then it turns out that the desire is changing from wanting to receive to wanting to bestow, when does it happen? By the influence of the upper light, meaning to begin with the upper light is intended to influence the will to receive and change it, what we call correct it, that it wants to bestow like the upper light, in the qualities of the upper light, that influences the desire there is the power to transform the desire to make it, turn it into something different, which is something similar to himself. Meaning that the will to receive will change and become like the will to bestow.
Reader reads: (01:02:52) “this completes the explanation…..”
25. R. (01:04:57) So we see that even though great will to receive we can't achieve it unless we have qualities of bestowal built into the construction of the will to receive otherwise we won't understand what it means to receive, we won't become incorporated the one who wishes to bestow to us and to fulfill us. So you cannot be a created being without receiving something from the qualities of the Creator, otherwise it will not have a complete will to receive. That would be similar to say, like how you go into a restaurant. So it's not enough to eat and enjoy. I ask what kind of dish it is, how did I get it, how to make it, where it comes from, you know, like all those connoisseurs of food, that even they travel overseas to specific places where they can taste special things and so on. So it's important for us to feel the ingredients as well and then we can truly enjoy the light.
So when can we enjoy the Creator, when we are included with our will to receive and his will to bestow and we are mixed with the will to receive and the will to bestow and how these desires work on those desires. Then I absorb these qualities I can enjoy them in wholeness and in perfection and that's really the goal of the Creator in creating man, that man will understand how much the Creator loves him and wants his benefit, gives to him, prepared all of creation for him and that can be only from the human being incorporated with all the details and components to the Creator prepared for him and then we can say that man can enjoy the emanator, the Creator. Accordingly also express gratitude for what it has received. So there cannot be in the true participation here without them knowing each other and connecting to each other correctly and absorbing qualities from each other through the incorporation when the created being incorporates with the Creator and vice versa. Then as they connect, they become just like they are mingled without any difference so that in each and every small desire that exists in the created being there is also the desire to bestow of the Creator and that will be the complete connection between them this is called adhesion.
26. S. (01:08:40) How to convert and intensifit the light of Hassadim?
R. We cannot receive the light of Hochma in the ten without first establishing between us the light of Hassadim, impossible.
27. S. (01:09:24) Why does he say that the second phase is intensification and not phase three?
R. Because that's how it is, because she rejects Hochma and does not want to receive that, that's why it is called overcoming her desire.
S. the second phase the will to bestows only appears, phase three is the one that actually overcomes.
R. I do not know what about your calculations you know, what I'm saying it's sufficient.
28. S. (01:10:05) Why is the light of Hassadim a lot weaker than the light of Hochma, is that because the emanated being is not yet mature enough so it cannot tell to the Creator what are we lacking in order for these lights to evolve?
R. That's a good question. the light at Hassadim comes from the emanated being from that level of coarseness where the emanated being worked towards the Creator then develop a relation towards the Creator. Because the created being is still in a weak state and he cannot develop the relation to the Creator that the Creator has towards him. Again that's only with respect to the created beings. It's like a little baby that smiles at his mother how precious that is, where the mother and the baby cannot even appreciate what he is doing for the mother. Right? So everything is about the person who attains, the measurements are towards the person.
29. S. (01:11:58) When phase four expanded the vessel of reception it felt both the will to receive and also the will to bestow, so in phase four when she decides to receive it's because she wants pleasure or because she feels already that the Creator wants to bestow?
R. We will learn that. Everything you say is correct, there's room for that, we will learn it.
30. S. (01:12:34) The measure of the yearning of the emanated being determines the distance between the emanated being and the emanator?
R. Yes.
31. S. (01:12:50) Baal HaSulam writes you said stick to the text he writes the first intensification is the awakening in the emanated being for the will to bestow which becomes the root for the light of Hassadim. Why is it called intensification or overcoming?
R. Intensification over the will to receive which is the initial in the emanated being and everything that is built is built on the will to receive.
S. So who builds the light of Hassadim, is it us or the Creator, the emanator?
R. To the extent the emanated being can overcome his will to receive and work above his will to receive that means he’s working in the light of Hassadim in bestowal towards the Creator.
S. So it comes from above?
R. From above.
32. S. (01:13:50) Why is the light of Hassadim weaker if it is intensification or overcoming?
R. Because intensification is weaker. It comes from the created being who is weaker and doesn't have the forces of his own, he needs to receive them from the Creator, and only to the extent in which he receives the force of bestowal from the Creator, with that force of bestowal he can work. That's why it's called that the light of Hassadim is weak of the light of Hochma. The light of Hochma comes from the will to receive that the Creator created directly and it is all the nature of the creature, whereas the light of Hassadim comes from the created beings being created from the light of Hochma and wants to resemble the Creator and therefore makes himself a vessel of bestowing, a vessel of Bina to the light of Hassadim so certainly is much weaker. You cannot compare desire and bestowal of the Creator with the desire and bestowal of the created being, however in the end of correction the bestowal of the Creator and the bestowal of the created being will truly be as equal, these two bestowals, and by that they come to adhesion.
Continues reading: (01:15:29) “In this phase four is called the middle…”
33. R. (01:52:42) Why the middle point because all the forces are towards her, all the forms of expansion from the Creator towards that will to receive which is called that middle point, it is all concentrated there.
Continues reading: (01:16:00) “This phase four called the middle point in Ein Sof…”
34. S. (01:15:57) Ein Sof is that a light or a vessel?
R. Ein Sof could be relative to the light and it can be relative to the vessel. This is speaking about the fact that for the time being we don't feel any limitations.
Continues reading: Item 60 (01:19:26) “The term spiritual distance has been …”
35. R. (01:20:34) Meaning he's explaining to us what that distance that we have between the emanated and the emanated being, the desire and the light, bestowal and reception, where they take that form which differentiate between them.
36. S. (01:21:03) In what state is phase four compared to the light in the middle point before the restriction?
R. In the way of receiving all the Upper light of Ein Sof within her and before the restriction is called Malchut of Ein Sof where she receives the whole Light of Ein Sof within her.
Continues reading: Item 70 (01:21:38) “The above mentioned four phases…”
37. S. (01:22:27) What does it mean overcoming compared to expanding? The light becomes greater?
R. This overcoming is the meaning of the expansion but it’s, there are four phases in transferring of the light from Keter to Malchut from Shoresh to the fourth phase which is zero, or one, two, three, four, or Aleph, Bet, Gimel, Dalet, and therefore these forms that go past here from the first and the third are different than those that are two and four where they go through two phases of expansion and two phases of intensification or overcoming. We will learn them, we will be in this all the time.
38. S. (01:23:26) What does it mean to draw the abundance correctly?
R. I cannot enter into contact with the Upper light with the bestowal of the Creator himself unless I am in equivalence of qualities with him otherwise I do not feel him and he doesn't feel me and if there's no problem on behalf of the Creator to feel the created being no matter where he is so the created being needs to be adapted in order to resemble the Creator so that in that measure of equivalence he can feel him and see his response. That's the entire Wisdom of Kabbalah, how we change ourselves in order to begin to feel the Creator and to change the relations between us to a state in which we are truly feeling one another in a form that has no partitions between us, where I will feel the Creator one hundred percent just like he feels me, this is what we need to come to.
Therefore it's called the Wisdom of Kabbalah,how we expand our vessels of reception in order to feel him like this, fully, all, each and every one, without any limitations or partitions or disturbances between us. Meaning to what state do I need to come to? What corrections do I need to perform on myself, in order to come to a state in which the Creator will not be concealed from me, that I and him will feel one another without any partitions, without concealments, disturbances, for us to be in complete Dvekut, complete adhesion. That's the whole wisdom here, meaning what we learn from the Wisdom of Kabbalah is how we open everything we have, all the vessels of reception, their whole heart, the main thing is the heart, the whole heart that we open in order to receive and feel the Creator.
Continues reading: Number 4 in the words of the Ari (01:26:09) “The space that remained after the restriction was circular…”
39. R. (01:26:36) Meaning after the Creator created the place, the desire is called place, because if there’s no desire it’s a sign that there’s no place that could be filled, to be delighted with, anything, the place is desire, so after the Creator created this place this vacant place, meaning that he really wants to fill it himself that he wants to feel that he is full to the rim, so after the Creator created this place and filled it with all the light, and the light and the place were truly equal to one another meaning what's in the light is exactly what needs to be in the place so that it will receive it fully and enjoy it, and every bit of it, and after that happens there's a restriction, the light departs from that place, and then the place remains empty, and that's the state which we from this moment onwards begin to measure, to understand what is happening in creation. We will see, gradually, the vacant place remains like that, after that empty.
Continues reading: (01:28:15) “Then there was a vacant place air and …”
40. R. (01:29:01) Well that's the definition of a circle where there is no differentiation between all its discernments, rather it is all the same, and then it's called round.
Continues reading: Item 90 (01:29:13) “On this restriction meaning without discrimination of great or small …”
41. S. (01:35:06) I think this is understood for us as we want to bestow to someone that we love that to the extent in which we give him and he receives and enjoys what we give him, he gives us delight, he gives us pleasure. We see this in relation with our children or our babies, that as much as the mother gives to them and if they eat they bring her contentment, she enjoys them receiving and are satiated from what she's given to them, we too when we give to one another, if there’s nice and good connections between us, then to the extent in which we give to someone that we love and he receives it and enjoys he gives us that pleasure in return, and even more then we want to give to him, if they are truly nice relations between us meaning bestowal and reception. We cannot measure according to what is given to one another but rather what we bestow to one another where giving and bestowal, giving mechanically does not necessarily need to be as bestowal but rather it could be the opposite of that where I do a favor for the other.
This is what he is describing to us here in this known example with the bride and the groom, where according to the law, the groom needs to bring the bride money in order to acquire her, to take her out of the parents her parents home and to bring her to his home, so he needs to bring a certain amount of money like we read in the Torah, how our Patriarchs had to buy the hand of marriage of their wives and that's in a usual way where there's a guy and a gal so the guy needs to bring the parents of the bride money in order to buy the bride and to take her into his home. That's how it was customary once, and by the way it was customary in many nations and many cultures and happens till this day. Whereas if the guy is not just any guy but he is an important person, not unusually special, then he doesn't have to bring with him anything but rather it's enough that he comes and takes her, it's considered that he seemingly paid for her because he's important, and then it turns out that in a person it's not that he just gives her to purchase her, but rather she gives him and he agrees to receive from her, even money, then it turns out that by that he buys her.
Meaning there's a matter of an opposite purchase here because someone who doesn't understand it could have an error here, where instead of paying the bride in order to take her, for the bride to take her, to bring her a gift and take her, then she brings him a gift and if he agrees to accept it, to receive her gift and her, then it's considered as if he gave her. That's because of his importance and this example is worthwhile to think about well because this is how we actually find the whole correction of creation where we can never give the Creator anything. What could the created being do? Nothing. We are created beings, he created us, and we are nourished by him, and we live thanks to him, but if we receive it correctly from him we invert the action of our reception to an action of bestowal as if we’re giving him and by that we come to equivalence of form with him where he gives us and we will receive are actually giving him, therefore it's called the Wisdom of Kabbalah, of reception, how to invert reception into bestowal and by this resemble the Creator.
To the extent in which we by this come to equivalence with the Creator, equivalence of form with him, where he's giving us and we are giving him and we begin to become equal, this is called equivalence of form, truly equal, where I'm no less than him, I'm not despicable, I'm not a created being, I come to the same form like the Creator, where I'm the bestower and more than that because I and creation, when I perform an act of bestowal to the Creator by this I invert creation to the opposite where I become great, I become the one who determines, the course, this is not with pride and some kind of being heroism that I'm doing it, rather I become truly like the Creator by all the conditions by all the qualities and this is what enables us, this law of equivalence of form, of the receiving the receiver and the bestower where if the receiver receives it with a correct intention he makes himself a bestower, and then there's no difference between him and the Creator because he feels himself and equivalence of form with the Creator and this is what we need to come to. Towards equivalence of form with the Creator we have one hundred twenty five degrees in which each time we discover another desire, another desire, another desire, that distances us from the Creator and we invert that desire the opposite way to a vessel of bestowal towards him, it turns out that this way we become equalized with the Creator in one hundred twenty five degrees, and through this as a person becomes more and more like the Creator, resembles him, and that is our role. Let's hope we implement it quickly.
42. S. (01:43:05) Does equivalence of form of the created being with the Creator, is that true equivalence of form, meaning and creation really bestow or only ask to bestow?
R. Yes, we are not capable of bestowing. We have no vessels of bestowal, we are not the source of light. We can work with the Creator in such a manner that we establish our attitude back towards him which is after the restriction of our will to receive and where we want to receive from him bestowal in order to invert this bestowal to bestowing on our behalf which is called Ohr Hozer or reflected light and to that extent to which I performed the restriction and the reflected light relative to the Creator that I want to bestow, then in that desire to bestow to the Creator I receive from him ,and then my reception becomes bestowal, true complete bestowal. This is how the created being comes to identification with the Creator.
42. S. (01:44:58) I didn't understand something. The restriction happens by the Light or by the created being?
R. All of the restriction is done by the Creator but according to that which the created being defines, that's it. Meaning the created being that wants to come to equivalence of form with the Creator, by that he decides how he wants to be in identification with the Creator. The executor is the Creator, the one who decides is the created being.
S. Why every time we receive pleasures the desire disappears, the pleasure disappears?
R. Because that's how we realized the vessel and your vessel was to receive pleasure so the desire disappears, you fill it, so the desire disappears and also the pleasure disappears and you remain empty. This is exactly the source for despair, depression, emptiness, it's a sign that you're going in the wrong way in life, one who goes correctly it's the opposite he doesn't get emptied but rather just adds.
43. S. (01:47:15) We read that there was something that we can't even talk about because we can't attain it and then it created something opposite of it because we're only speaking from the point of view of the created being so for us it's like a parallel process that he creates us and created that other part, the created being, let's stay in the same form that in the beginning there's no created being and then they both develop, is that right?
R. You could say like that, yes. There's no created being without the Creator and there's no Creator or without the created being.
S. You said that by the connection between us we need to try and penetrate this material and feel something. Let's say my question is, I can't really connect to my friends through my screen in the ten but I really connect to friends who ask questions and I feel deficiencies so should we change something or is this okay?
R. Don't do anything, just connect to these and to those.
Continues reading: (01:48:52) “We learn from the above that …”
.
44. R. (01:49:53) Meaning there is no diminishing on the emanated side and the emanator’s side it was still all in mutual bestowal not in order to bestow but in such a way that naturally they related to one another in such a way that there was no room for any detainment, any delay, restriction it was all in the form of a circle, a round form.
Reading Item 100: (01:50:24) “It means there was some image made…”
Continues reading: Item 5 (01:54:04) “Because the light of Ein Sof was even …”
Reader continues Item 300: (01:55:23) “If there had been a differentiation of …”
Reader continues Item 400: (01:55:52) “Indicating a duty that has but three phases…”
45. R. (01:56:15) By this we finished chapter one part one of Tes the study of the Ten Sephirot and we'll keep going. Are there questions? What I want to repeat again and ask and warn, try to take all these things the way he writes it, don't try and depict it as some type of geometry, that I also used to do for many years, but try and depict it in your feelings as much as your feelings will change and accept these qualities of a triangle, a circle, and a square, and above and below, and right and left, all kinds of discernments have to be emotional and not geometry, that it's like this, right, left, above, and down, but according to values that from above downwards is the measure of bestowal towards the measure of reception, right and left also from bestowing to receiving but in the light of Mercy from above downward is Hochma and right and left is Hassadim, Mercy, and this way will advance more and more to enter these concepts to the spiritual world that in this way it's depicted, it's depicted in our eyes and such a way, and we will enter it and see these things, where are these lights, where are these vessels, where are the differences and degrees all according to the discernments, that we won't be drawing them on a piece of paper but drawing them in our feelings. Try. If there will be questions I’ll be happy to help specifically in that.
46 S. (01:58:29) Once it’s written that the light of Hassadim is male from the expansion and once is it written that the light of Hochma is female from intensification, is there two kinds?
R. That's not important, don't get into all of that those intricacies, later on you'll understand though from the terms themself. We can't answer the scrutiny of the Wisdom of Kabbalah through all these little persistent discernments, but only through our feelings.
47. S. (01:59:15) What is for us this Middle Point?
R. That's the center of everything.
S. How can it be that in a point that seemingly has no place Malchut of Ein Sof enters?
R.That's where everything is.
S. There's no place in that point.
R. Correct, that's where the Creator is, the place the Creator bestows to the created beings.
S. And we simply expect that if the desire is a place that somewhere in the circle, but its..
48. S. (01:59:58) You describe the situation in which the Creator demands and the creature executes. How do we truly do something independent?
R. After the restriction that a desire developed and it becomes a force and after the restriction that by this force he wants to bestow to the Creator so a place to connect to the Creator opens for him to bestow to him, soon, that's it.
49. S. (02:00:46). On an emotional level what does it mean if this text does not, it’s making me fall asleep?
R. It's all because you're not trying to search inside yourself for these emotional discernments. I know it, I was wandering around in such a way for a long time until I started to awaken the feelings, the qualities, the discernment that awaken in a person, they awaken. Try again and again. Without that you won't enter spirituality, you won't enter the Wisdom of Kabbalah. We must reach that and also try to look at the friends and be envious of them.
50. S. (02:01:59) The way that the light is surrounding in a circle, in the form of a circle, is this, does this mean that the way I feel it, like there's no change in the way that the Creator affects the created being, like it's always the same, it's always the same pressure, is this correct?
R. Yes, the Creator bestows to everyone equally but all created beings receive the bestowal of the Creator in a different way according to each one's closeness to the Creator.
51. S. (02:02:58) Can we depict the middle point that we're learning now as the center of the ten?
R. Yes, you can say that too.
52. S. (02:03:14) The efforts we make to connect is that something that creates the light of Hassadim, is that how we advance?
R. Yes, yes.
53. S. (02:03:39) He says if there's a discernment of above, down, right, or left it would be in the form of a square, right? you're telling me that I'm supposed to feel it. I don't feel anything. You say it until to tomorrow feel, I can't feel anything. How can I really attain what you're saying here all evening and feel what we're learning? How can I feel this, bottom line?
R. Start drawing on a piece of paper, draw a triangle, that you have a relationship with two friends and then with ten friends, nine or as much as you have, start drawing it in graphs and then you'll see that all these graphs have no meaning but only what you feel, in a way that whether you draw a triangle, a square, a circle, and in this way start bringing yourself closer, from geometry, from drawings, to feelings.
S. So it all depends also on our deeds toward one another?
R. Afterwards start changing the deeds between you, the relationships between you, and you'll start making changes and draw those forms of the new relationships between you on a piece of paper and you'll see the difference between what you drew before to what you're drawing now.
S. What am I saying this? Because there's such a relationship, because there's explosions, there's love.
R. You have to depict that too, that there are explosions, draw whatever you want.
S. But how do I, what kind of ramifications do I have with the behavior and the study of the Ten Sefirot? How do I reflect this to that so that I’ll feel it?
R. So then you'll open the book of TES and you'll see that he's only speaking about relationships. It's like a novel, the study of the Ten Sefirot, it’s a book full of emotion. You don't have any book that's more emotional than this, you'll start crying and laughing, and what not. You'll be able to make such a serials from it that you can't compare it to anything else, the Creator is, how do you call it, the director, the script, the screenplay.
S. That's the depictions
R. Why am I saying this? That by this you'll be able to go from your flat world to an emotional world.
S. I understand now.
R.Then you'll tell us how it will help us too. We're only speaking about emotions, it’s full of emotion, inner emotions and such that we don’t feel yet that we need to awaken, to take him out of the inside from the lack of the feeling, that's called to reveal, that's called to bring out from concealment to revelation and all in all it depends on our sensitivity, or sensitivity of much as we can open our heart or not.
S. And you taught this for years, only draw the reforming light while you're doing it. What did you mean? Now a picture to understand?
R. Then when we will want ourselves to develop in feeling and closeness to one another and from the closeness between us to the Creator then we will see that the closeness to the Creator depends on our closeness to the friends and I must reach connection with the friends, the hug with them, and then inside that hug between us we will discover the Creator, simple.
S. That's some kind of work for our eyes, this story, I don't know.
R. That's called from love the created being to the love of the Creator.
54. S. (02:08:45) We read above that in the first phase it has two parts and in the first part which is above everyone, and the other part below everyone,what does that mean, those two parts?
R. What is he talking about?
S. The last paragraph of item four, but there's no up down right left.
R. It's like a circle that part is below and the other part is above, but all in all it just surrounds everything, so it's above and below. What? NO. Don’t say that, if you say you don't understand it means I can't even explain these trivial things. You have a circle, where do I have a circle? Here, here I have a circle, you see? This is the circle theres the top part of it which is above, and there's the bottom part of it which is below everything. Do you see, understand? Good child.
S. About the circle, can we say that all the points have the same distance to the center of the circle?
R. Yes, yes of course. That's why the form of the circle is the most complete and this is the form we have to reach and then we, no matter where we are, right left above below in a circle you are in a distance or a closeness which is equal to all, that everyone is in that same circle, the Creator is in the center.
S. And relative to work in the ten, the coming closer of friends to the center of the ten, as it’s felt the center of the ten, does it depend on the extent to which we nullify and aim ourselves and in such a way the circle …
R. We always have to imagine ourselves in the circle that all our friends and all our tens we are all in a circle and many circles and circles and circles together we put together the circle of the system of Adam HaRishon.
S. In principle it means we're all equal and we shouldn’t think that there's a difference between above someone or below someone?
R. Of course not, we'll learn more, as much as we can’t exist without everyone participating with us, and there's no one redundant or far or close but we are each one in his circle, in his place in the circle. In creation there is no one who is less than anyone and someone who is more than everyone but the wholeness of creation is that we all connect around the Creator. Okay?
S. About what we read about item nine and where they're missing…
R. That's not now, we'll get there when we learn the second restriction, there we have the square and the triangle and those forms, how do I say it, they are partial in order to reach a circle, that's it. I will have it but not now, that's in the world of Beria.
Workshop question: How do we correctly use the materials in the study? How do we support ourselves and form ourselves into a circle?